CALVIN THEOLOGICAL SEMINARY • VOLUME 27 NUMBER 1 • SUMMER 2019

What is the Legacy after 400 Years? CALVIN THEOLOGICAL SEMINARY SUMMER EDITION 2019

Table of Contents Dordt or Dort?

MARY VANDEN BERG AWARDED What Still Matters? DORDT OR DORT? WHAT STILL 20 HENRY INSTITUTE RESEARCH GRANT 3 MATTERS? BY JUL MEDENBLIK FACULTY NEWS 22 Is it Dordt or Dort? If you are featuring a Forum issue THE CANONS OF DORDT IN THEIR to commemorate the 400th anniversary of the Synod of 4 HISTORICAL CONTEXT 22 NEW FACES BY KARIN MAAG Dordrecht, it helps to know how to spell the Canons of

PARTNERING TOGETHER Dordt/Dort that resulted from that gathering. CANONS OF DORDT AND THE 25 8 BY LYLE D. BIERMA AVAILABLE CONFERENCES 26 & LECTURES The Synod of Dordrecht was an international Canons of Dordt/Dort. Consider these articles COMMEMORATING THE 400TH synod held in Dordrecht in 1618 - 1619 by as an appreciation of the Synod of Dordrecht ANNIVERSARY OF THE SYNOD OF DISTINGUISHED ALUMNI the Dutch Reformed to settle a and an invitation to the Church to continue to 12 28 controversy focused on responding to the rise learn from and be shaped by the deliberations DORDT IN WORSHIP of . and the results from 400 years ago. BY KATHY SMITH 1618 - 1619 is a long time ago, but the Canons Editorial Note: As we finalized this issue, we faced of Dordt/Dort that resulted from that synod the question of using the spelling of Dordt has been a key framing document for many or Dort. Though the answer is complicated HOW BAD IS IT, DOC? Reformed churches, and one of the three by a number of factors – including that Dort BY STAN MAST forms of confessional unity for the Christian is an Anglicization of the word Dordt – the 16 Reformed Church in North America (The other accepted spelling is moving to Dordt. Dordt is documents being the Heidelberg Catechism the original Dutch abbreviation for Dordrecht. and the ). While Dort is the more traditional spelling, it seemed fitting to use Dordt for this Forum This Forum issue will not only commemorate issue that seeks to bridge the past to our the past, but also look to how Dordt/Dort current context. still functions in our present day and in the days ahead. The articles are meant to begin a conversation and help frame ongoing The Calvin Theological Seminary Forum is published Return undeliverable Canadian addresses to: consideration of the meaning and value of the two times every academic year. Calvin Theological Seminary Calvin Theological Seminary 3475 Mainway, LCD STN 1 3233 Burton St. SE, Grand Rapids, MI 49546 Burlington, ON L7M 1A9 © 2019 Calvin Theological Seminary Editorial Committee: Jul Medenblik, Amanda Publications Mail Agreement No. 40063614 Benckhuysen, Matthew J. Tuininga, Matt Cooke, Email: [email protected] Margaret Mwenda, Jeffrey A.D. Weima

Although the Canons of Dordt1 are one of the three core confessional documents of the Christian Reformed Church, many church members today have a hazy notion at best as to why this text was written and how it grew to play such a normative role for churches in the Reformed tradition, especially those with roots in the Netherlands.

To understand why the Canons became such a central document, we have to go back in time to revisit the political and religious situation in the Netherlands in the later sixteenth and early seventeenth centuries. The Canons of Dordt were officially adopted by delegates at the Synod of Dordt, which met in 1618-19, four hundred years ago. But the roots of the conflicts that led to the Canons stretch even further back.

By the last quarter of the sixteenth century, the seven provinces that made up the Dutch Republic (the Netherlands today) had taken some significant political and religious steps. By 1579, the seven provinces had joined together in a solemn agreement (the Union of Utrecht) to defend themselves militarily against the pressure of Catholic Spain. By 1581, the seven provinces had unilaterally deposed Philip II of Spain as their monarch. Instead, the seven provinces joined together to run their affairs in a loose confederation, first under the leadership of William of Orange, and then after his assassination in 1584, in an informal shared power arrangement between William’s son Maurice of Nassau and the leading Dutch statesman Johan van Oldenbarnevelt. Maurice of Nassau focused mainly on military leadership while van Oldenbarnevelt concentrated on day-to- day political affairs. The good working relationship between these two men broke down, however, as the younger Maurice increasingly resented van Oldenbarnevelt, and was suspicious of the older man’s willingness to negotiate an extended truce with Spain, the Dutch Republic’s archenemy. These simmering tensions between the two men were only exacerbated by being superimposed on an increasingly acrimonious debate between two factions within the at the time.

¹ Yes, this spelling is correct! The older English spelling was Dort. The Dutch call their city Dordrecht, shortening it to Dordt. Modern KARIN MAAG scholarly usage has adopted the Dutch spelling.

5 Although the Dutch revolt from Spain broke 1603 until his death in 1609. After his death, ties with Roman Catholicism and made his supporters issued a document in 1610 How do we know that our the official faith of the Dutch known as the Remonstrance, outlining their Republic, this decision did not settle religious ideas in five main points. The group thus got salvation is secure? affairs in the republic. In fact, unresolved its name () from the title of issues rapidly came to a head. At the root of their document. these theological and ecclesiological conflicts instruction and the training of pastors. Their confirming that they would uphold its were two different visions of the church. In response, their opponents published main focus, however, was to resolve the teachings. Those who refused were dismissed For the orthodox or hardline Calvinists, the their own document, known as the Counter- theological controversy over the doctrine of from their posts. In the end, two hundred situation was straightforward: although the Remonstrance, in 1611. Crucially, they election. To that end, thirteen pastors and pastors were dismissed. Many of them were visible church included everyone (both wheat also gained the support of Maurice of professors representing the Remonstrant also then banished from the territory of and weeds, as in Jesus’ parable in Matthew Nassau, who threw his weight behind these position were summoned to attend the the Dutch Republic, only returning after 13), God from eternity knew His own, chosen theological traditionalists in order to gain Synod’s meetings. Their group was dwarfed Maurice’s death in 1625. not because of their great faith or piety but leverage against van Oldenbarnevelt, who by the number of delegates upholding out of His grace. The orthodox Calvinists supported the moderate faction within the traditionalist positions. However, already How does knowing more about the historical wanted to transform Dutch society into their Dutch Reformed church. By the second from the start of the proceedings, both sides context of the Canons of Dordt help church vision of a more disciplined and pious faith decade of the seventeenth century, therefore, approached the gathering from very different members today understand the enduring community, along the lines of Reformed the political and religious situation within the perspectives. The Remonstrants held that value of the Canons? First, it is worth Geneva. Thus, they were strong proponents Reformed community in the Dutch Republic they were participating in a conference or remembering that no theological controversy of the legitimacy of church discipline was very fraught. In August 1618, after van a debate to discern the truth of the matter. takes place in a vacuum. The Canons were handled by pastors and elders. They saw the Oldenbarnevelt had established armed city Their opponents, however, believed that written in response to a very specific conflict civil authorities primarily as upholders and militias in the province of Holland ostensibly the Remonstrants were being tried for their within Dutch Reformed over how enforcers of the church’s decisions. They also to keep the peace but in practice to protect theological views before a body of their the doctrines of predestination and election objected to what they saw as unwarranted the moderate factions in the Dutch Reformed peers. Given the weight of numbers on should be taught. Bearing this context in interference of the government in church church, Maurice had him arrested on charges the Counter-Remonstrant side, the issue mind helps modern-day Christians interpret affairs when it came to selecting pastors, of treason. Meanwhile, the hardliners within was never in doubt. By January 1619, the the often-polemical tone of the document. elders, or schoolteachers. Members of this the Dutch Reformed church agreed that the Remonstrant delegates were ejected from the Second, at the heart of the seventeenth- group included pastors and professors across only way to bring an end to the doctrinal and synod, and by May 6, 1619, their opponents century debates are issues that still resonate the Dutch Republic, including Franciscus ecclesiological conflicts was to call together had crafted and ratified the Canons of for believers today: what role does our Gomarus, professor of theology at the a synod. In order to give its decisions more Dordt, to refute the Remonstrants’ views and response in faith to God’s offer of salvation University of Leiden and the University legitimacy, the church leadership and the uphold the Counter-Remonstrants’ position in Christ play in the process? How do we of Groningen, and Sibbrandus Lubbertus, government decided to hold an international on double predestination and election. know that our salvation is secure? If we fall professor of theology at Franeker University. synod, inviting a number of delegates from The international delegates present at the away from God, does he turn away from other Reformed churches across Europe to synod voted in favor of the Canons of Dordt us? The Canons of Dordt does not shy away By contrast, moderate or liberal Calvinists attend. as articulating truly Reformed theology. from these big issues and offers a rich and held very different views on these same However, the only church body outside the enduring resource to address these questions issues. They broadly supported the right The Synod of Dordt got underway in Dutch Republic that officially adopted the together. of the civil authorities to appoint pastors, November 1618, with nearly a hundred Canons was the French Huguenot church, elders, and schoolteachers, especially delegates in attendance, including even though their own delegates never given that the government paid pastors representatives from Geneva, England and attended the Synod. and schoolteachers’ salaries. They tended Scotland, and the German lands. Given to favor a measure of public religious the range of mother tongues among the The victory of the hardliners at the Synod of toleration and held that the church delegates, the sessions took place in the Dordt mirrored the triumph of Maurice of should not administer church discipline common language every educated man Nassau and his allies over van Oldenbarnevelt independently, without government input knew, namely in Latin. The four French and his supporters. In May 1619, van and oversight. Theologically, they believed Huguenot delegates who had been invited Oldenbarnevelt was publicly beheaded after that God’s offer of salvation was open to all, were unable to come, due to the refusal of a show trial. Other men in his circle were and that those who were saved were those King Louis XIII to allow them to attend. sentenced to imprisonment or banishment. who responded affirmatively to God’s offer of Delegates addressed a number of matters Meanwhile, the Dutch Reformed churches KARIN MAAG salvation through faith in Jesus Christ. The of concerns in the church, including quickly made use of the Canons to enforce Director of the Meeter Center for upholders of these ideas included pastors commissioning a translation of the Scriptures Calvinist orthodoxy in their communities. Calvin Studies and professors in the Dutch Republic, from the original Hebrew and Greek into All pastors, professors, and schoolteachers most notably Jacob Arminius, professor of Dutch (the Statenvertaling), revising the had to sign their names to the document, theology at the University of Leiden from church order, and examining catechetical

6 7 The Canons of Dordt (1619) is probably the least well known of the three confessions of the Christian Reformed Church in North America.

The Canons of Dordt (1619) is probably the least well known of the three confessions of the Christian Reformed Church in North America. Many of us are better acquainted with the Heidelberg Catechism (1563), and perhaps also with the Belgic Confession (1561). The most we might have learned about the Canons of Dordt (hereafter CD) is that its structure and content can be summarized with the acronym TULIP. However, not only is the CD less well known than the Heidelberg Catechism (hereafter HC), but some people have the impression that it is very different from the HC. Whereas the HC is usually thought of as warm, personal, pastoral, and practical, the CD is often perceived as just the opposite: cold, abstract, harsh, and largely irrelevant. But is that perception accurate? In this 400th anniversary year of the CD, one way to reacquaint ourselves with the document is to explore whether CANONS such a comparison with the HC is fair. There are indeed differences between the two confessions. The CD was composed almost sixty years after the HC, in the Netherlands rather than Germany, by an international synod rather than a small committee, and under a different set of historical circumstances. Furthermore, the HC was intended primarily as a teaching tool for OF DORDT use in churches and schools, whereas the CD was a set of canons, or standards of doctrine, which sought to mark out certain boundaries AND THE between truth and error. THEOLOGICAL IDENTITY

Despite these differences, however, there are also several remarkable similarities. First of all, both confessions tell us something about our theological roots and identity, namely, that we who subscribe to them are children of the . The teaching of the HC, as many of us have learned, is divided into three main parts, summarized in Q/A HEIDELBERG 2: “First, how great my sin and misery are; second, how I am set free

CATECHISM How I am to thank God for such deliverance?

from all my sins and misery; third, how I am to thank God for such deliverance.” We sometimes reduce this structure to three words beginning with S: Sin, Salvation, and Service. These are themes that lay at the heart of the Protestant Reformation: the deep-rooted sinfulness LYLE D. BIERMA

9 or break a bruised reed” (Art. 16). And Article At a time when Protestant attention was still 14 cautions the church always to teach election focused largely on the continent of Europe, "In order that people may be brought to faith, “with a spirit of discretion, in a godly and holy the CD calls the “messengers of this very manner, at the appropriate time and place ... for joyful message” to conduct this ministry on a God mercifully sends messengers of this very joyful the glory of God’s most holy name, and for the global scale: “This promise, together with the lively comfort of God’s people” (italics added). command to repent and believe, ought to be message to the people and at the time he wills." announced and declared without differentiation Similarly, in its treatment of the doctrine or discrimination to all nations and people, of perseverance (fifth main point), the CD to whom God in his good pleasure sends the recognizes that Christians constantly wrestle ” (II, Art. 5; italics added). This is because with doubts and temptations and thus “do not “it was God’s will that Christ through the blood of always experience this full assurance of faith the cross … should effectively redeem [persons] of humanity; salvation in Christ alone by grace PASTORAL TONE and certainty of perseverance.” Nevertheless, from every people, tribe, nation, and language” alone through faith alone; and service through “God, the Father of all comfort, ‘does not let (II, Art.8). This universal “ministry of the lives of good works, not to earn favor with God A second similarity between the CD and HC may them be tempted beyond what they can bear ...’ gospel” serves as the means by which God brings but to thank God for the gift of salvation. come as a bit of a surprise. The CD tracks not (1 Cor. 10:13), and by the Holy Spirit revives in his chosen ones to salvation (III/IV, Art. 10). only with the main doctrinal themes of the HC them the assurance of their perseverance” (Art. One of the things the CD was trying to do a but sometimes with its pastoral and practical 11; italics added). CONCLUSION century later was recapture this Reformation approach to doctrine as well. The HC, of course, message. In the early 1600s, the Reformed always seeks to relate doctrine to life and focuses MISSION VISION It is fitting that we are celebrating the 400th pastor and professor Jacob Arminius (1560- especially on the comfort or assurance that anniversary of the CD (2019) so soon after 1609) and his followers had set off a theological biblical teaching can bring the believer. The Finally, the CD, like the HC, displays some the 450th anniversary of the HC (2013) and firestorm in the Netherlands. They did not CD shows some of these same sensitivities. In awareness, unusual for early modern the 500th anniversary of the beginning of the deny the sinfulness of humanity, but they did its first main point of doctrine (predestination), Protestantism, of the missional responsibility of Protestant Reformation (2017). All three are place a greater emphasis on the role human for example, the authors recognize that divine the church. HC 86 concludes its answer to the related. The HC summarized the Reformation beings play in their salvation and less emphasis election and reprobation are not only difficult question of why we should do good works with doctrines of sin and grace, applied them in a on the sovereignty of God. The Calvinist ideas to understand but can strike terror in the a reference to evangelism by deed or example: personal and practical way, and provided a party in the debate saw this as a threat to the hearts of Christians who wonder whether they “so that by our godly living our neighbors may be glimpse of the missional responsibility of the Reformation doctrine of salvation sola gratia (by are really among the elect and how they can won over to Christ.” The CD expands this view of church. A century later the CD did the very grace alone). From the Calvinist point of view, know for sure. the church’s outreach by highlighting the Word same thing, often with greater theological and Arminians were slipping back into a Roman ministry of the church, even quoting in the first pastoral depth. Both confessions, therefore, not Catholic understanding of salvation, something However, as Neal Plantinga once put it, when main point (Art. 3) Paul’s famous “missionary” only point us back to an important part of our Protestants had repudiated just a hundred years we reach Article 12 of the CD’s first main point, text in Romans 10:14-15: Reformed heritage but continue to speak the before. “suddenly the air warms and the atmosphere truths of Scripture into our lives today. brightens. We pass from somewhat chilly and "In order that people may be brought to faith, The Synod of Dordt, therefore, responded in the technical material into some articles of genuine God mercifully sends messengers of this very CD with a strong restatement of the Reformation pastoral concern” (A Place to Stand, p. 134). joyful message to the people and at the time themes of sin, salvation, and service: the total Article 16 assures believers who are worried he wills. By this ministry people are called LYLE D. BIERMA depravity of humanity (sin); the unconditional about being one of the reprobate that it is not to repentance and faith in Christ crucified. P.J. Zondervan Professor of the History election, limited atonement, and irresistible they who need to be concerned. Rather it is For “how shall they believe in him of whom of Christianity grace of God (salvation); and the perseverance “those who have forgotten God and their Savior they have not heard? And how shall they hear of the saints (service). In so doing, the synod Jesus Christ and have abandoned themselves without someone preaching? And how shall was reemphasizing and expanding upon the wholly to the cares of this world and the they preach unless they have been sent?” doctrines of sin and grace found in the HC pleasures of the flesh [who] have every reason and Belgic Confession. As the synod’s Form to stand in fear of this teaching.” Struggling of Subscription put it, the CD served as an believers can be comforted by the fact that in “explanation of some points of the aforesaid real life, assurance of election never happens doctrine [in the two earlier confessions].” And all at once but “in due time . . . by various stages from then on, this triad of confessions—what we and in differing measures” (Art. 12). Those “not sometimes call the “Three Forms of Unity”—have yet able to make such progress along the way helped to identify those who subscribe to them of godliness and faith as they would like” can as Christians who are Protestant and Protestants also be comforted that “our merciful God has who are Reformed. promised not to snuff out a smoldering wick

10 COMMEMORATING THE 400TH ANNIVERSARY OF THE SYNOD OF DORDT IN WORSHIP

KATHY SMITH

This issue of the Forum groups together, but it actually was a trial Back to the Synod of Dordt, after settling those which, along with 73 explanatory articles, of the Remonstrants. At the synod, the five points, they met a bit longer to deal with became the basis for their constitution. commemorates the 400th Remonstrants made their case, but were a number of practical matters for church life. anniversary of the Synod soon expelled both due to their views and The international delegates had left, so this The Christian Reformed Church in North the way they argued them. was then considered a national synod for the America began in 1857 when a group of Dutch of Dordt (November 1618 delegates from the Dutch provinces, similar to immigrants that had initially joined the RCA - May 1619) and offers a The synod proceeded to establish its key national synods that had occurred in Dordrecht seceded from that denomination, finding it too good opportunity to reflect points of doctrine in this controversy, in 1578, in Middelburg in 1581, and in the assimilated to American culture. The CRC used responding to the five points of the Hague in 1586. The delegates addressed many the original Dordt Church Order until revising on the importance of that Remonstrants with five points of their topics about ministers and church governance, it in 1914 and translating it into English in 1920. event for establishing the own which were called the “Canons of but also issues related to worship and liturgy, But much of the original Dordt Church Order doctrine and practices of Dordt” and became one of the confessions congregational songs, Sabbath observance, was retained even in a major revision in 1965. of the Reformed churches. Unlike the marriage and ordination forms, baptism, and a Since then, the CRC’s Church Order has been the Reformed Protestant comprehensive Belgic Confession and the new translation of the . frequently revised, and adjustments are made churches in northern Heidelberg Catechism, the Canons were almost every year in response to overtures focused on specific points of doctrine, The synod affirmed a version of the Belgic from the churches as they continue to adjust to Europe—and subsequently, especially regarding election. But these Confession as a guide to doctrine—which was a changing North American context. But the around the globe. doctrines brought comfort to believers in a full statement of belief, not responding to Church Order of Dordt laid the theological basis those days of persecution, and still do today particular issues like the Canons. They also for a lasting Reformed church structure, which The Synod of Dordt was a meeting of in churches that hold to the Canons of Dordt, approved a Church Order for the governance continues to endure in the CRC’s Church Order church leaders who gathered to guide the including the CRCNA and churches around and organization of the churches—which was today. developing Reformed churches in their the world. approved by governmental authorities as well. It doctrine, and to confirm practices for was not the first church order for the Reformed The Synod of Dordt had a lasting impact on worship and ministry in those churches. In August 2018 I taught pastors in two churches, but they hoped this revision would Reformed worship not only through the articles They met in the city of Dordrecht, the different regions of India about Reformed bring unity to the Reformed churches and be of its Church Order, but also in other decisions oldest city in the province of Holland in polity, due to their interest in becoming a adopted in all the provinces. It did become about the practices of worship and sacraments. the Netherlands, in response to some Christian Reformed denomination. They also standard in many Reformed churches, and also The Synod of Dordt approved a new Bible theological arguments that had been going wanted to know more about the Reformed traveled to North America with Dutch Reformed translation—the Staten-Bijbel, or States Bible, on for a number of years, promoted by the confessions, and especially the Canons of immigrants. It was the Church Order of the named that way because it was approved by theologian Arminius and his followers. Dordt. Their leaders asked me to lecture on first Reformed church in North America, begun the state when finished in 1637. They had been This group, known as the Remonstrants, T.U.L.I.P., and even gave a small cash prize in New York, which was originally called New using the Liesveldt Bible, a literal translation of questioned the new Reformed beliefs on to the pastor who could recite all five points, Amsterdam. That church started the Reformed the German Luther Bible into Dutch. Johannes five main points. The pushback to those in English! Perhaps their interest related to Church in America (RCA), which was established Bogerman, president of the Synod of Dordt, points was strong by those who became the claim that the tulip actually originated in in 1628, only ten years after the Synod of Dordt, was a highly trained linguist and expert in the known as the Counter Remonstrants and India. as the oldest Protestant denomination in North languages of the Bible, so he was part of the were “sticklers” for orthodoxy. The synod America. The RCA used the Church Order of group assigned to produce a new translation meeting was organized to bring these Dordt until 1792, then translated it into English, of the original Hebrew and Greek. They didn’t

12 13 How can we remember and commemorate the Synod of Dordt in our worship today?

get support from the civil government until to teach it in the home. It was required to As we look back 400 years, how can we the Church Order of Dordt. And perhaps the 1624 and by then, two of the six appointees had be taught in the schools, and ministers were remember and commemorate the Synod of minister could even use some of the words died. But the translation began in 1626, was required to explain a portion of the catechism Dordt in our worship today? Here are a few from the liturgical forms adopted at the Synod completed in 1634, and approved in 1637. every Sunday afternoon in a second Sunday suggestions: of Dordt and acknowledge that the Reformed service for educational purposes. This trend liturgy was grounded in the Synod of Dordt. The Synod also produced liturgical forms for continued in the Reformed churches for many A prayer of thanksgiving could be offered for ordination, baptism, Lord’s Supper, marriage, years, and in the CRC’s Church Order until the leadership of those attending in 1618-1619 excommunication and readmission, bringing 2010, when a revision focused on confessional and the ongoing impact of their efforts. This In India last summer, I was asked how the unity to forms that had been developed in preaching more generally without the required prayer could lead to other petitions, such as T.U.L.I.P. teachings could be connected to provincial synods before 1618, and mandating schedule of the Heidelberg’s 52 Lord’s Days per prayers for those who live out their faith under worship, so I suggested the following: their use. An important mandate was that year. The second worship service required by threat of persecution today, prayers for those baptism was connected to the preaching of the the Church Order of Dordt is still “ordinarily” who work to sort out important theological Word, and not allowed in a separate service. to be held in the CRC, though that practice is issues, and prayers of confession for the divisive T Total depravity > confession of sin rapidly changing, with 75% of CRC churches arguments in the Church 400 years ago, some of The synod required that the votum (“Our help holding only one service per Sunday today. which continue still today. is in the name of the Lord…”) open the Lord’s U > gratitude / Day service, and the Aaronic benediction (“The The Reformed liturgy was grounded in the Worship could be planned to reflect an historic assurance of pardon Lord bless you and keep you…”) conclude it. Synod of Dordt but never approved for required Dutch Reformed service, beginning with the It ratified the sacramental forms and these use. On the penultimate day of the Synod—May votum and salutation from Psalm 124:8, “Our liturgical texts were officially constituted 28, 1619—the contents of the Netherlands liturgy help is in the name of the LORD, who made L Limited atonement > Lord’s Supper as the Netherlands Liturgy and accorded were listed, and that liturgy was to be revised heaven and earth.” Genevan psalms could be the same authority as that of the doctrinal and added to the confessional documents. sung, perhaps unaccompanied, as in that time. standards of the church, which now consisted However, after the synod adjourned on May The service could proceed entirely a capella, > baptism / in the Heidelberg Catechism (1563), the Belgic 29, the committee assigned this task was so with the organ or other instruments only used I Confession (1561), and the Canons of the Synod busy getting the Canons and the Acts of the before and after the service. Following the dedication of our lives to God of Dordt. Synod done, that they never finished the Church Order of Dordt, the congregation could liturgy revision. The Canons and the revised sing only psalms! Thanks to the Church Order of Dordt, the Confession were published in 1619, and when P Perseverance of the saints > blessing / Netherlands Reformed churches sang psalms the Acts finally appeared in 1620, the committee For the confession of faith, a selection from depart to serve and not hymns, a practice that also traveled to adjourned, without having provided the the Canons of Dordt would be appropriate, North America and was adopted by the RCA standardized Liturgy. and the Bible reading could be taken from a when it began in 1628 and was still the rule Statenbijbel, and be read in Dutch, if possible. Maybe you can try some of these ideas out in in 1857 when the Christian Reformed Church Contextual issues of the 16th century involved And preaching from the Canons would honor your worship services! began. In the CRC, singing only psalms breaking away from superstitious practices the Synod of Dordt—even though it was continued until the Church Order was revised of the medieval church, especially regarding preaching from the Heidelberg Catechism that and the first Psalter Hymnal was approved in funerals. In those times, families had little say was required by the Church Order of Dordt. 1934, which introduced the singing of hymns. in how a funeral would go, so the Dordt Church Order changed funerals from ecclesiastical That Psalter Hymnal was revised in 1957 and If the service includes the sacraments, the KATHY SMITH 1987, and a joint hymnal was created for the functions to family matters. Following the minister could recognize that the way we Associate Director, Calvin Institute of RCA and the CRC in 2014, bringing together the example of Dordt, the CRC for many years practice baptism and the Lord’s Supper in the Christian Worship churches that had originally split apart. considered funerals to be family affairs, while Reformed churches today was largely fixed by weddings were allowed to occur within a The Heidelberg Catechism was re-endorsed by worship service. Only since 2010 has the CRC the Synod of Dordt, and parents were exhorted Church Order affirmed the congregation’s role in funerals as well as weddings.

14 15 This year we are celebrating the 400th anniversary of the Canons of Dordt, a document older than dirt, that many think should be left alone to molder in the grave. But here at Calvin Theological Seminary we want to remember, even HOW BAD revive it. Who better to talk about Total Depravity than me, maybe not older than dirt, but older than anyone else around here, and pretty dirty. In fact, I used to be totally depraved, but no more.

So, I’m glad to talk about Total Depravity. It’s a dirty job, but IS IT, DOC? someone has to do it. I mean that literally. Someone has to do it, because it answers a question to which all of us want the right answer. How bad is it, Doc? When you go to the STAN MAST doctor, you want the truth. Our health, our life depends on an accurate diagnosis of our condition.

Most Christians agree that the human race has fallen into sin, but there’s significant disagreement about the effects of that fall. How bad are the damages from the fall? Here’s a graphic way to think about three very different answers to the question, “How bad is it, Doc?” You might say that the fall was so severe that it left us dead. (Here I’m lying on the stage.) We’re alive physically, but dead spiritually, sort of like zombies, the living dead. Left to ourselves, every

As part of our celebration of the 400th anniversary When you go to the doctor, of the Canons of Dordt, Calvin Seminary focused our you want the truth. chapel services this fall on the famous summary of that document, the TULIP. I volunteered to preach

on the ugliest petal of that lovely flower. Whenever human being is like a corpse, unable to move spiritually, I preach on doctrine, especially a hard one like Total incapable of doing the very things we must do to be saved. Depravity, I am careful to preach on a text, not on the Or you might say that the fall was bad, but it didn’t kill us. (Here I hobble around the stage with crutches.) It left us doctrine. And I do my best to make the sermon not crippled. We’re like a person with a badly sprained knee only lively (for example, to illustrate various points who needs crutches. With some help, we are able to do what we must do to be saved. Or you might say that we I laid down flat on the stage, hobbled around with haven’t really fallen at all, so we don’t need to be saved. crutches, and climbed a very tall step ladder), but also (Here I climb up the stepladder.) We are simply climbing enlivening, emphasizing the Good News of grace that overcomes Total Depravity. Here’s my meditation on Ephesians 2:1-10, entitled “How Bad is It, Doc?”

17 the ladder to goodness in our own strength, getting better and better as the human race evolves into a higher order of being.

What does the Word of God say about the condition of the human race: corpses, cripples, or climbers? I think the text in Ephesians 2 is very clear, don’t you? “As for you, you were dead in your trespasses and sins….” Does Paul mean that, apart from Christ, we are all just as bad as we can possibly be? No, that’s not what he says. And that’s not what Total Depravity means. We do not believe that everyone is totally rotten, doing only terrible things.

Here’s how he describes being dead in sin: “You were dead in your sins, in which you used to live….” “In which” refers to sin as the dominating factor in life. Sin is the sphere or realm in which people live. Think of a prison cell, or a biosphere, an enclosed dome in which people live all day every day, so that everything they think and say and do is conditioned by the biosphere. Total depravity means that sin is the biosphere in which all humans live apart from Christ. Like the residents of a biosphere, they are so used to it that they aren’t even aware of it. Now we can flourish as human beings. In Here’s the good news of grace: What we Christ we can do what God calls us to do. Life cannot do and what they cannot do, God can Further, says Paul, “you were dead in your sins, in which you once lived, when is filled with incredible opportunities to live do. He did it for you. He’s done it for billions you followed the ways of the world and of the ruler of the kingdom of the air.” the blessed way God outlines in his Word. In of others. There is living hope for those Being dead in sin means that people follow the world and the devil as their fact, verse 10 says that God is now remaking who seem hopelessly dead in sin. Their total natural masters. In the next verse, Paul adds another of those masters, which us into the fantastic works of art, the good depravity is no match for God’s sovereign he calls “the cravings of our sinful nature,” or as older translations put it, “the creations he always intended. grace. flesh.” People willingly follow the Unholy of the world, the flesh and the devil. That should fill us with immense gratitude. Once upon a time there was a man who hated We’ve been raised from the dead; we can the Church, tried to wipe it off the face of Paul’s gloomy analysis of the human condition ends with this statement: “Like spend the rest of our days celebrating our the earth. He was totally depraved, but he the rest, we were by nature objects of wrath.” Well, of course. How could we be new life in Christ—not as mournful sinners, didn’t know it. He thought he was a totally anything else when God is as holy as God is? If we willingly follow the Unholy but as joyful saints. Sure, we should still righteous agent of God’s kingdom. But as he Trinity, how could the Holy Trinity be anything other than angry with us? walk the straight path that leads to life, not travelled to a distant city to eradicate another trudging like a prisoner on a death march. cancer cell of Christians, he was knocked off That’s what you’d think, but God had other thoughts. We were all dead people Rather, we race down the line like a grateful his horse by a blinding light and a thunderous walking under the wrath of God, but God did a miracle. “Because of his great runner who knows the victory has already voice, assaulted by the sovereign grace of love for us, God, who is rich in mercy, made us alive with Christ even when we been won. God, arrested by the Lord Jesus, struck blind were dead in our transgressions—by grace you have been saved.” That’s why and made alive. His friends called him Saul. Paul used all those past tenses when he described these Ephesians. You were Second, this hard truth of Total Depravity and We call him Paul. For the rest of his life he dead in your sins, but now you are alive with Christ. You were conditioned by the good news of God’s life-giving grace fill said, I was dead in sin, but God made me sin in all that you did, but now you are conditioned by the Spirit of God in all us with hope for others. We all know people alive. “Amazing love, how can it be, that you that you do. You were a slave to sin, but now you are set free by Jesus Christ. who are living in sin, enslaved to the Unholy my Lord, should die for me.” (The chapel You were objects of God’s wrath, but now you are the apple of his eye. You were Trinity, and experiencing the wrath of God in roof lifted as we closed with this song.) nothing but a sinner, but now you are a child of God who sometimes sins. You their lives. They are our family, our friends, were totally depraved, but now you are totally redeemed. our church members. We try to talk to them, we worry about them and pray for them, That good news does two things to us: it makes us flourish as human beings but we wonder how they can ever turn their and it gives us hope for all the corpses we know. Calvinists who believe in this lives around and become followers of Christ. STAN MAST TULIP should be the most upbeat and joyful people in the world, because we Adjunct Professor of Preaching know that as dark and desperate as the human situation is, God does miracles in his grace. He’s done them to us, or we wouldn’t be here as believers in Christ.

18 19 FACULTY NEWS

understanding exactly what we are talking about when we talk about the “two books” of revelation. MARY VANDEN BERG AWARDED The key word is “revelation.” “The idea behind revelation,” stated Vanden Berg, HENRY INSTITUTE RESEARCH GRANT “is that apart from God making himself known to us, we cannot know God”. Furthermore, God has made himself known to us in two ways: in spectacles of Scripture, you can look at creation, creation and in Scripture. So when Calvin, in whether you are in the lab or on a hike, and Book I of the Institutes of Christian Religion, or say, “Look at this amazing world! Imagine the Guido de Bres, in the Belgic Confession, discuss marvelous God who made this.” the two books, they are not talking about how Mary Vanden Berg, Professor of Systematic Theology at Calvin we come to know the structure of a cell or some Seminary, was a recent research grant recipient to the Creation other scientific knowledge. They are referring As far as whether there is concordance between Scripture and various scientific findings, Vanden Project, part of the Henry Center at Trinity Evangelical Divinity School to how we come to know God as Article 2 of the Belgic Confession’s title makes clear. So Berg was skeptical. She suggested that while in Chicago, IL. The Creation Project aims to “catalyze a field of study the question with respect to the two books of there may be ultimate concordance, given that all truth is God’s truth, there is also a lot of around the doctrine of creation that is faithful to Scripture and revelation is not what can we know in general from these two sources, but what can we know mystery in this life between how we see what informed by contemporary scientific research.” Vanden Berg spent the about God, that is, about “his eternal power and science is telling us – which is very good – and 2018 Fall Semester at the Henry Center. his divinity.” how we understand Scripture. This could be, she suggested, because they have different purposes. The job of science is not to teach us about God. The overarching point in understanding God’s Recently, Vanden Berg spoke with Scott Hoezee, Director of the Center It is to help us understand the natural world. revelation in two ways or two books is to remind Scripture’s sole purpose is to teach us about God for Excellence in Preaching at Calvin Seminary, about her time at the us that while we can come to know something and the relationship of God and humans in this about God from the creation, we will inevitably, Creation Project. Below is a summary of their conversation: world, questions that science is not equipped to address.

So what are Vanden Berg’s plans going forward? Hoezee began by asking Vanden Berg about her rather narrowly at the image of God, to the This fall, she will team-teach a course on science interest in questions of faith and science. Vanden broader question of what makes humans unique. and theology with retired Calvin College Geology Berg noted that her love of science goes back to Professor, Dr. Ralph Stearley. She also hopes to her childhood. As an adult, when she became It was exactly at this point, as Vanden Berg notes, complete her work on human uniqueness and interested in theology, she saw an opportunity that science came more fully into the picture. publish a book on that topic. to combine her love of science with her love of In part, this is because some scientists suggest theology. She began exploring questions at the that humans aren’t really that unique at all. For intersection of these two disciplines. example, some scientists suggest that humans are just another animal that walks on two legs Hoezee pointed out that the 2019-20 theme of the instead of four; a tailless monkey or hairless ape. Creation Project was theological anthropology. Working off of what she thinks is a basic instinct because of sin, distort that knowledge and He wondered about Vanden Berg’s interest in that that humans are unique, Vanden Berg set out worship the creature in place of the Creator, as To listen to the full conversation, visit theme and how the work that she did at the Henry to see if and how humans actually are unique Paul makes clear in Romans 1. Thus the need theresoundpodcast.com. To learn more about the Center related to that theme. by looking at Scripture, theology, and modern for the second book which Calvin describes as work of the Creation Project at the Henry Center, science. Does Scripture teach that humans are “spectacles.” Through these spectacles, we can visit https://henrycenter.tiu.edu/creation-project Vanden Berg’s intent, as she described it, was unique? If so, how should that be understood in come to properly see and ponder “the invisible to explore humans as the image of God from light of modern science, especially the fields of things of God” in creation. The proper response a Reformed perspective. As she began to read paleontology and evolution? to that knowledge of God is worship. Through the widely on the topic, she found herself drawn to Thomas Aquinas’s “Treatise on Man” in his Hoezee then shifted to the more directly magisterial work, the Summa Theologia. She theological question concerning the two books realized that Aquinas has a really holistic of revelation. Vanden Berg expressed some The idea behind revelation, is that apart understanding of what humans are. And while frustration with ongoing misunderstanding of he does deal with the image of God, as do most that particular teaching. She noted first of all from God making himself theologians, he understands humans in terms of her affirmation of the basic idea of the unity the big package rather than this one little piece. of knowledge, the notion that all truth is God’s known to us, we cannot know God As a result, Vanden Berg shifted from looking truth. But she went on to explain the importance

21 FACULTY NEWS NEW FACES

NEW BOOKS BY GARY BURGE scholar. His full schedule included guest lecturing at the university, presenting a CHRIS DINH CONTROLLER Gary Burge, Visiting Professor paper at the Neo-Calvinism and Europe I was born and raised in Lansing, Michigan where I spent the first of New Testament, is working Conference in Belgium, and participating in 18 years of my life. My family and I have spent a lot of time in on two books, scheduled to be the retirement celebration of Cornelis van der and around west Michigan as Grand Rapids is the first place my released later this year. Below, Kooi from the Vrije Universiteit Amsterdam, family landed after leaving Vietnam in the late 1970s. I attended Burge describes these upcoming Netherlands. In addition, Willson’s time Western Michigan University where I studied accounting as an publications: in the Netherlands included working on a undergraduate and then returned for a master’s in business. manuscript for an upcoming book for Baker The New Testament in Seven Shortly thereafter, I moved to Ann Arbor and began working. Academic, focused on work, worship, and Sentences: “This book, being missions. released by Intervarsity Press, While working and living in Ann Arbor, I met my wife and we is geared towards students and served faithfully together at a church for about 5 years. While advanced laity. It outlines seven DEAN SAJDAK PENS GROUP SPIRITUAL serving at this church, my wife and I were given the opportunity great ideas presented in the New Testament, DIRECTION BOOKLET to move to Grand Rapids to help with a church plant. While we were which every thoughtful Christian should entirely content staying where we were at, we felt God calling us to come master.” While pastoring in Iowa, Calvin Seminary’s to Grand Rapids and help build His Kingdom. Dean of Students, Jeff Sajdak, knew he and his colleagues needed supportive companions Practical Questions Students Ask: “About We are excited to be here and enjoy all the things that Grand Rapids has to offer. I am so in order to flourish in ministry. Sajdak four years ago, a friend (Dr. David Lauber) happy to have found Calvin Theological Seminary, and I cannot wait to build relationships gathered monthly with seven colleagues to and I edited a book that outlined the major with those of you in and around the seminary. do spiritual direction together. The result was theological questions that always seem greater joy in ministry, clearer discernment, to come up in class. We titled it Theology and healthier ministry practice. Sajdak’s Questions Everyone Asks. Students, laity, and new booklet, Group Spiritual Direction for pastors found it helpful and it is used by adult Pastors (based on his D.Min thesis project) education classes. This second book uses provides guidance for pastors and others the same format that addresses the personal to nurture spiritual companionship. It’s questions students always seem to bring to available as a free download on the Christian us in private (e.g. vocation, marriage, wealth, Reformed Church community). It will likely be used as an Pastors’ Spiritual Vitality orientation volume for college students in the Toolkit at U.S. that should be published in late summer Every Week Has a Sunday www.crcna.org/spe/ or early fall.” pastors-spiritual- Every Preacher Needs Fresh Ideas vitality-toolkit SABBATICAL IN THE NETHERLANDS Discover: Cory Willson, the Jake and Betsy Tuls • Fresh sermon ideas for all lectionary texts Assistant Professor of Missiology and • Sermon ideas on non-lectionary texts Missional Ministry at Calvin Seminary, spent the 2018 Fall Semester on sabbatical. This • Quotes and Illustration from Neal Plantinga's "Reading for Preaching" change in schedule allowed him to travel & Roy Anker's "Movies for Preaching" to the Theological University in Kampen, • Ideas para sermones Netherlands for six weeks as a visiting

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Visit the new website at cep.calvinseminary.edu Following in the Footsteps oF jesus: Israel & Jordan Follow in the footsteps of Jesus during the day and learn more about Jesus during study sessions at night! travel to new testament sites connected with jesus’ life: Bethlehem, nazareth, herod the great’s harbor in Caesarea, PARTNERING TOGETHER Capernaum, Bethsaida, Caesarea philippi, and the major biblical sites in jerusalem. other exciting activities include a boat ride on the sea of Galilee, floating in the Dead Sea, and visits to Masada, Qumran, Capernaum OctOber 10 - 22, 2019 and the herodium. this tour also uniquely involves key sites in Jordan: Bethany, Machaerus, Mount Nebo, and the amazing city of Petra. Most days conclude with an evening study session that involves an inspirational lesson about jesus’ life and ministry or the background of the nt. join host jeff weima, professor of new testament at Calvin theological seminary and leading biblical scholar, for this life-impacting tour!

For more information, contact Dr. Jeffrey A. D. Weima 616-328-3110 | [email protected] www.jeffreyweima.com Petra Christian Schools International (CSI) and Calvin Theological Seminary are very excited to announce that they are partnering together to offer Christian school Bible teachers an amazing opportunity.

Available summer 2019, teachers will be provides is an ability to give the support and able to enroll in an online program at Calvin additional knowledge base to already amazing Theological Seminary for a graduate certificate teachers of faith that boosts their instruction to in Bible instruction. The fully online, 15-credit the next level and helps strengthen the Christian program has courses that have been carefully school community to meet their mission and selected with the K–12 Christian school Bible values as they serve the next generation of Christ teacher in mind. Additionally, with year-round followers.” courses available, including summer options, and the opportunity for scholarships, the Aaron Einfeld, Director of Admissions and certificate program is designed to fit the full Enrollment Management at Calvin Seminary lives of teachers. This program is the result of agrees. “We are thrilled to support Bible teachers very intentional discussions and feedback CSI in their sacred task of encouraging vibrant faith has been having with administrators and Bible development in their students,” says Einfeld. If you’re sensing God’s call to grow and form you in ministry, teachers in their member schools. “A core part of our mission has always been to equip students with the ability to read, interpret, consider a specialized and practical MA in Ministry Leadership. Teacher training varies among educational and apply the Bible to living a Christian life. Our CONCENTRATIONS institutions, and not all teachers in a Christian faculty have committed their lives to rigorous school come from a Christian college or have study of the Bible. We anticipate that this new • Education, Youth, and Family the same training in biblical studies. Yet, most certificate program will bring vibrancy to the • Missional Leadership Christian schools require and/or expect a strong lives of Bible teachers as well as their students.” • Pastoral Care knowledge of biblical worldview and the Bible to • Pastoral Leadership be incorporated into their teaching. For more information on the program and partnership, including how to apply, • Worship Rachael Heyboer, Director of Product visit www.calvinseminary.edu/csi. Development at CSI, states the goal of the partnership in this way: “What this certificate

24 THE SYMPOSIUM ON WORSHIP JANUARY 2019

This annual conference is hosted by the Calvin Institute of Christian Worship (CICW) and brings a large number of attendees from a variety of denominations to the campus of Calvin Seminary and College. While not available on Calvin Seminary’s website, the Institute releases materials from the conference each year, including recordings of lectures and panel conversation. These materials can be found on the CICW resource webpage: www.worship.calvin. edu/resources.

Calvin Seminary aims to create an innovative learning environment, in A CONVERSATION WITH GEORGE MARSDEN part by supplementing the learning happening in the classroom with MARCH 2019 other events, such as guest lectures and conferences. These events are not only for current students, but also serve as a resource for alumni, In recognition of his 80th birthday, Calvin Seminary hosted George Marsden, Professor church leaders, and any other stakeholder interested in the life of the of History Emeritus at Notre Dame and the Distinguished Scholar in the History of church and in theological education. These events are often recorded Christianity here at Calvin Seminary. In his and are made available at www.calvinseminary.edu. See the list below engaging conversation with James Bratt, Professor of History Emeritus at Calvin College to get a taste of what these events cover. Unless noted, all these events and adjunct professor at Calvin Seminary, are available to watch at www.calvinseminary.edu/news. Marsden covers a variety of areas. His career and interests span an important moment in the North American Church.

THE INAUGURAL VAN ZANTEN LECTURE SERIES APRIL 2019 THE STOB LECTURE COLLOQUIUM WITH This new lecture series recognizes the ministry WILLIE JENNINGS of Rev. Tony and Donna Van Zanten and their JANUARY 2019 commitment to raising up leaders for the urban church. Rev. Emmett Harrison (Oakdale Park Jennings is the Associate Professor of Systematic Christian Reformed in Grand Rapids) moderated Theology and Africana Studies at Yale University. a conversation with Rev. John Algera (recently He was joined by Calvin Seminary Professor retired from Madison CRC in Paterson, NJ) and Danjuma Gibson to discuss growing up in Grand Rev. David Beelen (Madison Square in Grand Rapids, his journey and interest in theological Rapids, MI). Beelen and Algera offered reflections education, and his insight on theology, race, and on what they’ve learned in their rich and storied the future of seminary education. careers in urban ministry and what they see as opportunities and challenges of the future.

26 27 DISTINGUISHED ALUMNI: Intelligence BN, West Fort Hood, TX (2005); the Chaplain Captain Career Course at Fort Jackson, SC; battalion chaplain (2006), 215th Combat Support Battalion, Fort Hood, TX and deployed to Iraq for 14 months (Oct 2006 – Nov 2007); Fort Hood, TX CHAPLIN INSOON HOAGLAND for Army Advanced Civilian schooling specializing in family life chaplaincy (May 2008 - Aug 2009); Division Family Life Chaplain, 2nd Infantry Division, Camp Red Cloud, South Korea (Sep 2009 – May 2012); brigade chaplain, 2nd Combat Aviation Brigade (CAB), Camp Humphreys, South Korea (June 2012 – Aug 2014); Pastoral Care Coordinator/Chaplain Resource Manager, US Army Garrison (USAG) Fort Leavenworth, KS (Sep 2014 – Feb 2018).

Hoagland’s awards and decorations include the Bronze Star Medal, the Meritorious Chaplain InSoon Hoagland was born in Service Medal (3 Oak Leaf Clusters), Army Commendation Medal (5 Oak Leaf Clusters), Army Achievement Medal (3 Oak Leaf Clusters), National Defense Service Suncheon, Junnam Providence, South Korea. Medal, Iraq Campaign Medal Campaign Stars (2 Oak Leaf Clusters), Global War on Terrorism Expeditionary Medal, Global War on Terrorism Service Medal, Korea She holds an associate degree as a clinical Defense Service Medal, Army Service Ribbon, and Overseas Service Ribbon (5). technician and national board-certified She has been married to Daniel Hoagland for 14 years, and they have a 13-year- medical technologist. With the goal of old son, Elijah, who loves math, music, singing, playing musical instruments, practicing Taekwondo, and playing chess. furthering her studies, Hoagland came to America in 1989. Chaplain Hoagland offers some words of encouragement to the 2019 graduates: 1. Remember what the Lord requires of you as you live out your calling. Over the years, Hoagland has earned a clinical fellow for the American Association of Bachelor of Arts degree in sociology from Marriage and Family Therapy. Trinity Christian College (Palos Heights, IL), a Master of Divinity degree from Calvin The Christian Reformed Church in North “He has shown you, O mortal, what is good. Theological Seminary, and a Master of Arts America endorses Chaplain Hoagland; Eastern degree in psychology and counseling, with a Avenue Christian Reformed Church (Grand And what does the Lord require of you? specialty in marriage and family therapy, from Rapids, MI) is Hoagland’s calling church. the University of Mary Hardin-Baylor (Belton, She is currently serving as a committee To act justly and to love mercy TX). She is a certified pastoral counselor and member of the Christian Reformed Church’s clinical chaplain. Ecumenical and Interfaith Relations and to walk humbly with your God” (Micah 6:8) Committee and is also a chaplaincy and care Currently, Hoagland is working on her advisory committee member. doctoral degree in counselor education 2. Be all you can be according to Jesus’ Sermon on the Mount (Matthew 5: 1-11) and know that your reward is in heaven. Be the salt of the earth and the light of and supervision at Kansas State University. Hoagland was commissioned as 2nd the world. Hoagland is also working part time as a Lieutenant in April 1996 and entered the graduate research assistant at the National active Army chaplaincy in January 1998 at Academic Advising Association Center Fort Jackson, South Carolina while she was 3. Be the imitators of Jesus Christ, our Risen Lord. for Research at KSU. She owns her own attending Calvin Theological Seminary. Her private practice, specializing in marriage past assignments include: battalion chaplain, May God bless you with His love, protection, and guidance as you live out and family therapy, and loves to work with 2nd Field Artillery BN, Fort Sill, OK; 1-40th your calling! children’s mental health issues while she Field Artillery BN, Fort Sill OK (Jan 1999 – pursues her doctoral degree. Hoagland is June 2001); 302nd Forward Support BN, Camp a certified instructor for prevention and Casey, South Korea (June 2001 - June 2002); 1-4 relationship enhancement in the military Aviation Regiment, Fort Hood, TX (July 2002 - and also instructs a partner program for April 2004) and deployed to Iraq for 12 months singles. Additionally, Hoagland is a licensed (March 2003 – April 2004); Squadron Chaplain, marriage and family therapist, licensed 1-6th Aviation Squadron, Fort Hood, TX; clinical marriage and family therapist, and a battalion chaplain (2004 - 2005), 303rd Military

28 29 My job description allowed for service and creative imagination in developing DISTINGUISHED ALUMNI: the following church-supported ministries (with CCRCC-appointed supervisory committees sustaining each):

ARIE G. VAN EEK • The Interchurch Relations Committee met twice a year with representatives from Evangelical Lutheran, Presbyterian, Baptist, Reformed, and Mennonite denominations to help other Canadian denominations know our creedal base and witness.

• The Committee for Contact with the government sought to develop biblical witness to current public issues.

Born the oldest of seven children, baptized • The Refugee Committee answered our government’s invitation to sign up for a national “private” refugee sponsorship program. 40 years since by pastor and teacher Dr. S.U. Zuidema, inception, CRC congregations have settled some 7,000 new Canadians with raised in rural poverty under Nazi oppression benefits for all involved. in the Netherlands, I was a fly on the wall • The First Nations Ministries Committee reached out to Canada’s First Nations people trying to live in our cities. Urban spiritual programs have in weekly family discussions of Reformed continued under maturing native leadership in Winnipeg, Regina, and Edmonton. sermons carrying double Bible-based meanings of faith community and discrete • Vision Television: When Canadian broadcast services had refused the last Christian broadcast program, the CCRCC joined major denominations in political resistance. Early high school securing a broadcast license for the faith-based network, "Vision." tutoring in my uncle’s tri-stall garage • Worldwide Christian Schools: Following through on mission tours to several Central American countries, I joined "Edu-Deo" (formerly, whetted my appetite for learning, for Worldwide Christian Schools) in teaching and promoting Christian languages, and for civic pride. Education in Guatemala, Honduras, the Dominican Republic, and several African countries.

• With no protection in law for the unborn, Beginnings Family Services was started to fill a vital need. Beginnings just marked 30 years of ministry of counselling with prospective and adoptive parents of the unborn. All of this was interrupted by emigration to congregations, we were moved to strengthen Last year alone, this ministry placed 17 newborns in new families across Canada. But my parents were very gracious in the growing congregations of Fort William Canada, and supported countless others who chose to raise their child. allowing two years of high school. My pastor, (now Thunder Bay), First Calgary, and Since retiring, I support this ministry as I am able and have also continued home missionary Adam Persenaire, opened in Kildonan Winnipeg, adding three more to assist Crossroads Bible Studies among prisoners. me a suppressed desire for college studies and children along the way. preparation for bilingual pastoral leadership Outstanding in my memories, my annual report to Synod was “not debatable” among post-war immigrant congregations. To Following twenty years in local pastorate – hence this stymied any engagement on initiatives reported. seven years at Calvin College and Seminary, I and outreach, I successfully applied to the added a year at Westminster – to further study Council of Christian Reformed Churches in To Calvin Seminary’s aspiring pastors, I ask: Are you called to carry forward Hebrew, Greek, and biblical theology. Canada (CCRCC) to become the first executive God’s Word? Don’t stand in its way. Convey that you care – as one humble secretary to develop this national body of recipient among them. Have you been awed and exhorted by the possibilities After my ordination in 1958, my faithful Canada’s eleven classis in biennial assembly the first hearers embraced? Exegete! Insist on a Christo-centric pulpit. Believe and supportive wife Ellen (Ploegstra) and (each sending one elder, deacon, and pastor). in the work of the Holy Spirit – in and through you. Let your pastoral visits I, along with our two children, moved to inform your pulpit message. Out of the seminary classroom, apply what you Exeter, Ontario. Among many new Canadian shared while in it. And in everything you do, every breath you draw, Soli Deo Gloria!

30 31 Whether you choose Master of Divinity, Master of Arts in Ministry Leadership, or another program, Calvin Seminary will prepare you for a rich career in ministry, cultivating communities of disciples of Jesus Christ.

Students in all our degree programs are eligible for scholarships. Learn more at: calvinseminary.edu/admissions Master of Divinity Explore this comprehensive program that most fully prepares students for ministry. Often required for ordination, students who graduate with this degree are equipped not only for pastoral ministry, but for a variety Master of Arts in of ministry callings including chaplaincy, missions, and non-profit leadership. Ministry Leadership Discover a powerful degree program for church ministry. Students graduating with a Master of Divinity will take Perfect for the current or future ministry leader, this master’s the full offerings of theological, biblical, and pastoral program offers theologically rich coursework and practical, courses. applied learning in your area of interest.

The Master of Divinity can be completed in three or four Your learning will focus on one of five ministry spheres: years studying in residence, or in five years through our Education, Youth, and Family; Missional Leadership; Pastoral distance-learning program. Care; Pastoral Leadership; or Worship.

This program has been recently redesigned for student success and streamlined for student efficiency. The Master of Arts in Ministry Leadership can be completed in two years studying in residence, or in two to three years through our distance-learning program.